IMPORTANCE OF SEERAH STUDY:

Seerah and Hadith: What is the Difference?

In the Arabic language the term ‘Seerah’ comes from the basic root verb “Saara,
Yaseeru” which means: “to travel or to be on a journey.” The biography of a
person is called seerah, because when we study and read his biography, we actually
are travelling or talking about his journey through life. Similarly, when we study
the blessed life and the times of the Prophet Muhammad (PBUH), we are travelling
in his journey and it is as if we are basically following his footsteps. The Arabs
used this term for the biography of any individual of their society, but after the
beloved Prophet Muhammad (PBUH), the Muslim prominent scholars and
historians have used it exclusively for the beloved Prophet Muhammad (PBUH).
Because of this, when the scholars say “Seerah” they mean biography of the life
and times of the best of human being, Prophet Muhammad (PBUH).

After the Qur’an, Seerah is the most important source of learning because it
contains details of the life of the person to whom the Qur’an was revealed. One
cannot truly comprehend the Qur’an without studying the life of the person to
whom it was revealed.
If Seerah is defined as the life or way the Prophet (SAW) lived, then what is the
difference between Seerah and Hadith or even the Sunnah? The Seerah is a
collection of narrations about the people and events surrounding the Prophet
(SAW) arranged in a chronological order. The amount of rigor put into
authenticating and analyzing the chains and narrators of an incident or event that is
found in the Seerah is far lower than when a narration is used in
the Sunnah or Hadith. Only the top of the top narrations, namely Sahih or Hasan
are used in the books of Hadith and Sunnah. As for Seerah this is not the case, the
narrations used include all the authentic and acceptable ones, along with ones with
weaknesses. The reason for including these weaker narrations is in order to fill in
gapes or holes in the story. The reason we do this is because if we were to be just
as strict and apply the same rules in accepting narrations in the Seerah
as Hadith then, this would mean that we wouldn’t be able to get narrations about
the status of the Arabs, and the forefathers of the Prophet (SAW) because everyone
who narrated them were Non-Muslims. Examples of this are the narrations about
the Story of the Feel (Elephant), and the incident of ‘Amr Ibn Luhayy Al-
Khuzaaee, or even the life of Abdul Muttallib.So, since we use weaker narrations
in Seerah, we cannot use the seerah as evidence to support rulings and beliefs
found in fiqh (Islamic Juriprudence) or aqeedah (Islamic Belief). We cannot derive
rulings of fiqh or aqeedah from the Seerah. So in conclusion, we cannot derive or
use as our proof for our worship, our beliefs or our methodology from
the seerah alone, we have to use the authentic Sunnah as our primary reference and
not rely upon seerah alone.
From this we can say that scholars of seerah like Ibn Is’haaq, specialized
in seerah out of all the sciences of Islam, and this is true for most of the scholars.
Each and every scholar has a specialty in a certain field of Islam. Just like a person
usually doesn’t specialize in engineering and also medicine, this is the case with
Islam, some people specialize in hadith and are called muhadditheen (s. muhaddith)
and some people specialize in fiqh and are called fuqahaa (s. faqeeh). Ibn Is’haaq’s
specialty was seerah therefore he was abandoned by the scholars of hadeeth when
it came to narrating hadeeth and a reason for this might be because he might
include those weaker narrations while he narrated the hadeeth.

Learning the History of Our Religion

Seerah is not only limited to biography, the scholars have commented that the life
of Muhammad salAllahu ‘alayhi wa sallam is the history of Islam.
The Seerah is divided into three parts:

1. Forty years before Prophethood

2. Makkan period after Prophethood

3. Madinan period

By studying the different stages of his life, we can learn how Islam became one of
the greatest religions of the world. We need to know how by starting with secret
Da’wah, the Prophet salAllahu ‘alayhi wa sallam strengthened his efforts with the
help of the Sahabah radhiAllahu ‘anhum and stirred the entire nation. It is
important to learn his strategies so that we can improve our own Da’wah skills. We
also need to fight the notion that Islam was spread by the sword. Is that really true?
Are the Muslims taught to kill anyone who does not believe in their religion? Is
that what the Prophet salAllahu ‘alayhi wa sallam teach the Companions? We
cannot find out unless we read up on the life of the greatest leader.

The Importance and Benefits of Studying Seerah

“Off course I love him!” this is the answer of any Muslim when asked, “Do you
love the Prophet (Sal Allahu Alayhi Wa Sallam)”, but do we really love him (Sal
Allahu Alayhi Wa Sallam)? Do we really know who he was enough to love him
(Sal Allahu Alayhi Wa Sallam)? It is natural that when a person claims or displays
love for another individual that he or she would want to know him better. In the
same way one who claims to love the Prophet Muhammad (Sal Allahu Alayhi Wa
Sallam) has to know this individual if he really claims this type of love. Along with
this reason there are many benefits and blessings associated with this matter, and
the following are a few:

Allah commands us to follow the example of the Prophet (Sal Allahu Alayhi Wa
Sallam)

We have been commanded by Allah in the Qur’aan to follow the example of the
Prophet(Sal Allahu Alayhi Wa Sallam). Allah (Subhaanahu Wa Ta’ala) says in the
Qur’aan,

[Certainly you have in the Messenger of Allah an excellent exemplar for him who
hopes in Allah and the latter day and remembers Allah much.] Surat Al-Ahzab (33)
Verse 21
As stated above, the Prophet(Sal Allahu Alayhi Wa Sallam)’s character is an
excellent example for us to follow, and we can learn this example by studying
the seerah. Mohammed (Sal Allahu Alayhi Wa Sallam) was a perfect model as a
human being in each and every aspect of his life. He was a political leader, military
leader, an imam, a father, and a husband. And there is no example better than his to
be successful in any of these positions. His personality and character are like that
of no other person and the best example for us to follow. Whose life is better to
learn from than to learn from the life of the best man to ever walk the face of the
earth, the Prophet (Sal Allahu Alayhi Wa Sallam). And there is no example better
to follow than to follow the example of the man who Allah commands us to
follow, the Messenger of Allah (Sal Allahu Alayhi Wa Sallam).

ADDITIONAL READING
Seerah increases our love for the Prophet (Sal Allahu Alayhi Wa Sallam)

Studying Seerah is a sign for our love for the Prophet (Sal Allahu Alayhi Wa
Sallam) as well. When you love somebody you would want to know as much as
possible about that person. Similarly if you love the Prophet (Sal Allahu Alayhi
Wa Sallam) there has to be an indication of your love for him (Sal Allahu Alayhi
Wa Sallam). And one of the signs of a mu’min (believer) is their love for the
Prophet (Sal Allahu Alayhi Wa Sallam).

Seerah educates us about the meaning of the Qur’aan

Without the complete knowledge of the seerah we could not understand the Book
of Allah (Subhanahu Wa Ta’ala). The Qur’aan in some ways depends on
the seerah for its full explanation or meaning. It sheds light on why the verse was
revealed and the context of the revelation. In order to get a full understanding of
the Qur’aan we need to get a full understanding of the seerah as well.

Studying the seerah raises our hopes and lifts our spirits
After studying the torture and turmoil that the companions and the Prophet (Sal
Allahu Alayhi Wa Sallam) went through, it helps us during our times of troubles
and turmoil. It gives us hope that as long as we stay upon the truth there is always
hope at the end. When we see that we’re not the first ones to be persecuted, we find
an increase in our eeman and it raises our hopes for the future, especially in these
times when the muslims are being targeted and singled out and attacked in all
kinds of ways.

Seerah raises our eeman

Allah (Subhaanahu Wa Ta’ala) reminds the Prophet (Sal Allahu Alayhi Wa
Sallam) in the Qur’aan of the stories of the prophets of the past and you find that
the Prophet (Sal Allahu Alayhi Wa Sallam)’s eemanincreasing due to this. Allah
(Subhaanahu Wa Ta’ala) says in the Qur’aan,

[And all we relate to you of the accounts of the messengers is to strengthen your
heart therewith; and in this has come to you the truth and an admonition, and a
reminder to the believers]

Surat Hud (11) Verse 120

As we know that the eeman of the Prophet(Sal Allahu Alayhi Wa

Sallam) was incomparable to that of anyone else. It was higher than
anyone else even the prophets of the past and the stories of the previous
prophets that came before the Prophet (Sal Allahu Alayhi Wa Sallam)
raised the eeman of our Prophet (Sal Allahu Alayhi Wa Sallam), then
what else could the story of our own Prophet (Sal Allahu Alayhi Wa
Sallam) do for our own eeman except increase it. Would it not be
befitting for us then, that we turn to the seerah of RasoolAllah(Sal
Allahu Alayhi Wa Sallam) to increase our own eeman?

Seerah in and of itself is one of the greatest miracles of the Prophet

(Sal Allahu Alayhi Wa Sallam)
This is one of the greatest indications that Prophet Muhammad (Sal Allahu Alayhi
Wa Sallam) was without shadow of a doubt the Messenger of Allah. As Ibn Hazm
Al-Andalusee said, “If RasoolAllah (Sal Allahu Alayhi Wa Sallam) was only given
the miracle of the seerah then he would not need to be given anything else except
that to prove to everyone that he is a messenger of Allah.”
Primary way of defending the honor of the Prophet (Sal Allahu
Alayhi Wa Sallam)
Especially in times like ours where the enemies of Islam are trying to attack the
honor of our Prophet (Sal Allahu Alayhi Wa Sallam) we need to find what is the
truth and spread it. The Prophet (Sal Allahu Alayhi Wa Sallam) is being attacked
by many different groups especially in this country. Their ideologies might
separate them but their hatred for Islam and the Prophet (Sal Allahu Alayhi Wa
Sallam) unites them against us. And how else can we become more proactive, and
we need to become proactive based upon the knowledge of the sunnah. Allah
(Subhaanahu Wa Ta’ala) says in the Qur’aan,

[We have truly sent thee as a witness, as a bringer of Glad Tidings, and as a
Warner. That you may believe in Allah and His Messenger and may aid him and
revere him; and (that) you may declare His glory, morning and evening]

Surat Al-Fath (48):8-9

This tells us that one of the rights the Prophet (Sal Allahu Alayhi Wa Sallam) has
upon us is that we have to defend and honor his name in thisworld whenever he is
attacked.

Why Studying Seerah?

There are many reasons to study Seerah, some of them are listed below:

A Sign of Love for the Prophet (PBUH):

Narrated Anas (May Allah be pleased with him) that the Prophet (PBUH) said:

“None of you will have faith till he loves me more than his father, his children and
all mankind.” (Al-Bukhari 15).
In fact the weakness of our love for the Prophet (PBUH) is a result of our
ignorance about his Seerah. If we make a habit of reading about his life and
teachings, our heart will be filled with his love.

It is an obligation:

Almighty Allah has instructed us to know our beloved Prophet and Messenger
Muhammad (PBUH). He says:

“There has certainly been for you in the Messenger of Allah an excellent role
model for anyone whose hope is in Allah and the Last Day and [who] remembers
Allah often.” (Al-Ahzab 33:21).

A Mean to Understand the Quran:

Studying seerah assists us to realize and understand the meaning of the Holy Book
of Allah. It basically educates us about the verses, that when, where and about
whom they are revealed. In the same way, the Quran itself teaches the Seerah and
helps us to understand it. It means because of studying the biography of the
Prophet (PBUH), we can realize why the verses are revealed and their particular
time of revelation.
It Empowers our Faith:

.Seerah is a Miracle in Itself:

. Concerning this Imam Ibn Hazam (May Allah’s Mercy Be upon him) said:

“If the Messenger of Allah (PBUH) had not been given any miracle other than his
Seerah, it would have been sufficient to prove that he is the Prophet of Allah.” (Al-
milal wan Nihal 2/90).

It means by studying the Seerah of the Prophet (PBUH) we can find many
excellent attributes and good manners, which affirms that Seerah itself is a miracle.

Pre Islam Arabia

The most remarkable feature of the political life of Arabia before Islam was the
total absence of political organization in any form. With the exception of Yemen in
the south-west, no part of the Arabian Peninsula had any government at any time,
and the Arabs never acknowledged any authority other than the authority of the
chiefs of their tribes. The authority of the tribal chiefs, however, rested, in most
cases, on their character and personality, and was moral rather than political.
The modern student of history finds it incredible that the Arabs lived, generation
after generation, century after century, without a government of any kind. Since
there was no government, there was no law and no order.
The only law of the land was lawlessness. In the event a crime was committed, the
injured party took law in its own hands, and tried to administer “justice” to the
offender. This system led very frequently to acts of horrendous cruelty.
If the Arab ever exercised any modicum of restraint, it was not because of any
susceptibility he had to questions of right or wrong but because of the fear of
provoking reprisals and vendetta. Vendetta consumed whole generations of Arabs.
Since there were no such things as police, courts or judges, the only protection a
man could find from his enemies, was in his own tribe. The tribe had an obligation
to protect its members even if they had committed crimes. Tribalism or
‘asabiyya (the clan spirit) took precedence over ethics. A tribe that failed to protect
its members from their enemies, exposed itself to ridicule, obloquy and contempt.
Ethics, of course, did not enter the picture anywhere.
Since Arabia did not have a government, and since the Arabs were anarchists by
instinct, they were locked up in ceaseless warfare. War was a permanent institution
of the Arabian society. The more important tribes exercised a certain amount of
authority in their respective areas. In Makkah the dominant tribe was the Quraysh;
in Yathrib, the dominant tribes were the Arab tribes of Aus and Khazraj, and the
Jewish tribes of Nadheer, Qaynuqaa and Qurayza. The Quraysh of Makkah
considered themselves superior to the Bedouins but the latter had only contempt
for the town-dwellers who for them were only a “nation of shopkeepers.”

Economic Conditions
Economically, the Jews were the leaders of Arabia. They were the owners of the
best arable lands in Hijaz, and they were the best farmers in the country. They were
also the entrepreneurs of such industries as existed in Arabia in those days, and
they enjoyed a monopoly of the armaments industry.
Slavery was an economic institution of the Arabs. Male and female slaves were
sold and bought like animals, and they formed the most depressed class of the
Arabian society.
The most powerful class of the Arabs was made up by the capitalists and money-
lenders. The rates of interest which they charged on loans were exorbitant, and
were especially designed to make them richer and richer, and the borrowers poorer
and poorer.
The most important urban centers of Arabia were Makkah and Yathrib, both in
Hijaz. The citizens of Makkah were mostly merchants, traders and money-lenders.
Their caravans traveled in summer to Syria and in winter to Yemen.
They also traveled to Bahrain in the east and to Iraq in the northeast. The caravan
trade was basic to the economy of Makkah, and its organization called for
considerable skill, experience and ability.

Social Conditions
Arabia was a male-dominated society. Women had no status of any kind other than
as sex objects.The number of women a man could marry was not fixed. When a
man died, his son “inherited” all his wives except his own mother.
A savage custom of the Arabs was to bury their female infants alive. Even if an
Arab did not wish to bury his daughter alive, he still had to uphold this
“honorable” tradition, being unable to resist social pressures.
Drunkenness was a common vice of the Arabs. With drunkenness went their
gambling. They were compulsive drinkers and compulsive gamblers.

(ADDITIONAL READING)
The State of Religion in Pre-Islamic Arabia
The period in the Arabian history which preceded the birth of Islam is known as
the Times of Ignorance. Judging by the beliefs and the practices of the pagan
Arabs, it appears that it was a most appropriate name. The Arabs were the devotees
of a variety of “religions” which can be classified into the following categories.
1. Idol-worshippers or polytheists. Most of the Arabs were idolaters. They
worshipped numerous idols and each tribe had its own idol or idols and fetishes.
They had turned the Kaaba in Makkah, which according to tradition, had been built
by the Prophet Abraham and his son, Ismael, and was dedicated by them to the
service of One God, into a heathen pantheon housing 360 idols of stone and wood.
2. Atheists This group was composed of the materialists and believed that the
world was eternal.
3. Zindiqs They were influenced by the Persian doctrine of dualism in nature.
They believed that there were two gods representing the twin forces of good and
evil or light and darkness, and both were locked up in an unending struggle for
supremacy.
4. Sabines. They worshipped the stars.
5. Jews When the Romans destroyed Jerusalem in A.D. 70, and drove the Jews out
of Palestine and Syria, many of them found new homes in Hijaz in Arabia. Under
their influence, many Arabs also became converts to Judaism. Their strong centers
were the towns of Yathrib, Khayber, Fadak and Umm-ul-Qura.
6. Christians. The Romans had converted the north Arabian tribe of Ghassan to
Christianity. Some clans of Ghassan had migrated to and had settled in Hijaz. In
the south, there were many Christians in Yemen where the creed was originally
brought by the Ethiopian invaders. Their strong center was the town of Najran.
7. Monotheists There was a small group of monotheists present in Arabia on the
eve of the rise of Islam. Its members did not worship idols, and they were the
followers of the Prophet Abraham. The members of the families of Muhammad,
the future prophet, and Ali ibn Abi Talib, the future caliph, and most members of
their clan – the Banu Hashim – belonged to this group.

Education among the Arabs Before Islam

Among the Arabs there were extremely few individuals who could read and write.
Most of them were not very eager to learn these arts. Some historians are of the
opinion that the culture of the period was almost entirely oral. The Jews and the
Christians were the custodians of such knowledge as Arabia had.
The greatest intellectual accomplishment of the pagan Arabs was their poetry.

The Birth of Muhammad and the Early Years of his Life

Hazrat Muhammad (PBUH) was born in highly respected family named Bani
Hashim, belonging to the tribe of Quraish, in Makkah, in 571 A.D. His father,
Hazrat Abdullah (R.A) had died a few months before he was born, and his mother,
Bibi Aamina (R.A) also died when he was only 6. Then, he was brought up in the
custody of his grandfather, Hazrat Abdul-Muttalib for two years and Bibi Haleema
afterwards. When he was 12 years old, he had his first visit to Syria with his uncle,
Abu Talib, where they stayed at Busra, and a monk named Buhayra after having a
deep conversation with little Muhammad (PBUH), had recognized Him to be last
Prohpet of Allah Almighty. Right from his early life, he used to act very differently
from others in his behavior, and was admired and liked for his finest character by
everyone. He was called by the names As-Sadiq (truthful) and Al-Ameen (trustful).
At the age of 15, he supported a social cause for protection of rights of common
people called the Pledge of Fudul.
He spent his most of early youth working as a shepherd, and also helping his uncle
with trade, where he gained a highly reputable status for his honesty in dealings.
Due to such repute, he was asked by Bibi Khatija (R.A), being a widow, to
accompany her for trade to Syria, who, he then married with, when he was 25
years of age. By the age of 40, he used to go to the cave of Hira, and spend days
and night there searching for spiritual guidance. Finally, the angel named Jibrael
(A.S) came and he received first revelation from Allah SWT.

When, he disclosed as being the last Prophet of God, he was rejected by almost
everyone at first, with the exception of a few like Ali (R.A) and Abu Bakr (R.A).
Some of the most important events that occurred after first revelation are as
follows:

JOURNEY TO TA`IF
As time got tougher for him to live peacefully in Makkah, after death of his caring
uncle Abu Talib, in 619 A.D, Hazrat Muhammad (PBUH) set on a journey to a
place known for its beauty, named Ta`if. The inhabitants of that place were also
living in darkness, and used to worship self made idols. When he told them about
His Prophet Hood, they laughed at him, and let kids throw stones at him, and as a
result, he was badly wounded. He did not opt for Jibrael`s (A.S) help to demolish
the whole city of Ta`if with mountains. He then got helped by two of the most
leading personalities in wealth and status from Quraish,
named Atabah and Shaibah, whose servant, Adaas embraced Islam after having
conversation with the Prophet (PBUH). This incident shows that how well he
(PBUH) fulfilled his obligations and responsibilities of spreading the message of
Allah Almighty and also considerate of His people.
THE INCIDENT OF MIR’AJ (ASCENTION)
After 10 years of first revelation, in 620 A.D, one night when Hazrat Muhammad
(PBUH) was asleep, Jibrael (A.S) was sent down By Allah SWT, who took him on
a journey of Mir`aj (meaning ladder) on a flying horse named Buraq.

Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid
al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed,
He is the Hearing, the Seeing. [Quran, 17:1]

First he was taken to a Mosque in Jerusalem, where all the previous Prophets were
present, and he led a congregation. Jibrael offered him two drinks of milk and wine
to choose from, and he chose milk. Then, he set on a trip to heavens where he
again exchanged greetings with Prophets on different levels of heavens. Finally,
when he met with Allah, the Exalted, he was told about offering 50 prayers a day,
but Prophet Moses (A.S) advised him many times to ask The Gracious Lord to
decrease it till they were reduced to 5 prayers per day. This event does not only
show the significance of start of 2nd pillar of Islam, i.e. congregational prayers, but
also the Holy Prophet `s (PBUH) kindness and compassion for His followers.
PLEDGES OF YATHRIB
In the same year, after Mir`aj incident, some people from a place named Yathrib,
who had actually come for carrying out annual rites at Aqaba (near Mina) came to
see the Apostle (PBUH) of Allah to know about His teachings, which they
embraced straight way after listening to him. Another delegation
form Yathrib came to see him again, next year in 621 A.D, which led to the
Prophet`s (PBUH) popularity among other people. He (PBUH) then sent Mus’ab
bin ‘Umair (R.A),as a Quran teacher, to teach them Quran, and became the first
person to visit Yathrib (named as Medinat-un-Nabawi which means “the city of
Prophet’’ after migration). These occasions tell us about how Madina became an
important place for Muslims to later travel to and live peacefully.
MIGRATION AND PACTS AMONG ANSAAR AND MUHAJIREEN
When the Muslim oppression at the hands of Kuffaar (non believers) reached at the
level, where it became unnerving, in 622 A.D, the Prophet (PBUH) was directed to
lead them to migrate to city of Madina, then called Yathrib. There, he made Masid
e Nawabi, and called Ansaar (local Muslims) and Muhajireen (immigrant Muslims
from Makkah) as brothers, and pledged them into it. This incident indicates the
worth of Muslim brotherhood and unity.
CHANGE OF QIBLA DIRECTION, AND FASTING IN RAMADAN
In the second year of migration, in 624 A.D, a revelation came to the Messenger
(PBUH) of Allah, which directed them to change the direction in which they used
to pray, i.e. from Jerusalem to Kaaba in Makkah.
 We have certainly seen the turning of your face, [O Muhammad], toward the
heaven, and We will surely turn you to a qiblah with which you will be pleased. So
turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn
your faces toward it [in prayer]. Indeed, those who have been given the Scripture
well know that it is the truth from their Lord. And Allah is not unaware of what
they do.” [Quran, 2:144]

The change in Qibla direction shows the distinctness of Muslims from previous
nations. Apart from that, Muslims were ordered to fast in the Holy month of
Ramadan, which is the 3rd pillar of Islam, and serves as a purpose of realizing the
importance of patience, hunger of the poor, bounties of Allah SWT and being
grateful to Him.
WAR STRATEGIES OF HOLY PROPHET (PBUH)

Unlike the self-centered rulers and kings all over the world who embark on wars
for expansionist purpose, for the exploitation of human powers, and for the plunder
of other people’s wealth and natural resources, the prophet of Islam refused to
resort to the sword and fighting unless it was necessary and unavoidable. Instead,
he advanced carrying the torch of the Holy book and the divine laws and would get
involved in war only to remove the stumbling blocks- the thorns in the way of
salvation, to hinder oppression and tyranny, and to hoist the flag of justice and
truth.

Prophet Muhammad is history’s first major figure to condemn collateral damage in

word and deed. His advanced rules of war established 1400 years ago a yet
unmatched humanitarian standard and herein lies the solution to modern conflict.
The Holy Quran first describes when fighting is permitted:

‘Permission to fight is given to those against whom war is made, because they have
been wronged…Those who have been driven out from their homes unjustly only
because they said,’ our Lord is Allah... And if Allah did not repel some men by
means of others, there would surely have been pulled down temples and churches
and synagogues and mosques (22:40, 41)

Thus the permission... not commandment to fight is defensive and that fighting
protects temples, churches, synagogues, and mosques which is to say, universal
religious freedom.

While critics and extremist groups both love to cite Quranic excerpts like ‘kill
them where ye find them’, they ignore that such verse clearly refer to treatment of
those who would violently persecute Christians, Jews or any person because of his
faith. Indeed, Muhammad (PBUH) commanded the following uncompromising
rules of War:

Do not commit treachery, or deviate from the right path. You must not mutilate
dead bodies. Neither kill a child, nor a woman, nor an aged man. Bring no harm to
the trees, nor burn them with fire, especially which are fruitful. Slay not any of the
enemy’s flock, save for your food. You are likely to pass by people who have
devoted their lives to monastic services: leave them alone.

Thus, Muhammad’s rules of war permit defensive fighting against active

combatants while forbidding harms to anyone or anything else…human, animal, or
property.

Even ardent critics of Islam such as Sir William Muir admit that Muslims treated
POWs (prisoners of war) with immense dignity. Captives were well fed and
ransoms were according to their means. Indigent captives, meanwhile, were
allotted ten boys to be taught the art of writing as a ransom. A ransom of
education, a great example to be followed. History demonstrates that Muhammad’s
rules of war when applied with justice lead to peace. If applied today,
Muhammad’s rules can end not only collateral damage, but war itself.

BATTLES OF ISLAM:
After concluding the agreements with inhabitants of Madina and gaining
confidence in the internal security, the Prophet (PBUH) turned his attention to the
enemies of Islam (i.e. the Quraish in Mecca). This was while hundreds of Muhajirs
existed who had left their entire wealth in Mecca under the occupation of the
Quraish and were now living in utmost hardship, with the assistance of the Ansars.
To solve this problem, the Prophet (PBUH) would dispatch warriors to overcome
the trade caravans of the Quraish who would pass near Medina on their way to
Mecca. On one occasion, they gained control over a small trade caravan belonging
to the Quraish and the Prophet (PBUH) distributed the spoils amongst the
indigents.

The battle of Badr

This state of affairs continued until the month of Ramadhan 2 A.H. when it was
reported to the Prophet (PBUH) that a big trade caravan belonging to the Quraish
was on its way from Syria to Mecca. The Prophet (PBUH) persuaded a few
Muslims to move out of Medina to keep watch over this trade caravan. For this
purpose, one hundred and thirteen men set out of Medina until they halted near a
place called “Badr “. The valley of “Badr “ is situated seven stops from Medina.
The big trade caravan of the Quraish, under the leadership of “Abu Sufyan “,
received news of this event. Abu Sufyan informed the Meccans about this
entanglement but he managed to escape.
The Quraish set out from Mecca with a thousand well-equipped men for
encountering the Prophet (PBUH).
The Prophet’s (PBUH) army descended upon Badr. They prepared a shady place
for the Prophet (PBH) and then put guards near it. Abu Bakr went near this safe
spot and remained there till the end of the battle.
The army of Quraish arrived, all decked up and ostentatious. And on the
seventeenth of Ramadhan, the famous battle of Badr came to an end between the
Muslims and the infidels.
From the Prophet’s (PBUH) army, Ali and Hamza exhibited their valour more
than anybody else and killed the chiefs and champions amongst the Quraish.
Amongst the Ansars too, the valiant battled fiercely. The few men from the
Hashimites who had come to Badr by force, did not assist the polytheists in their
fight against the Muslims.
In this war, the Muslims emerged victorious. Amongst them, fourteen achieved
martyrdom, six from the Muhajirs and eight from the Ansars. Amongst the
polytheists, seventy got killed and another seventy were taken as captives.
Amongst those killed were Utbah, Shaibah and Hanzalah, Hind’s father, brother
and son respectively, and Ali and Hamza killed them all.

The effect of the battle of Badr on the people of the Arabian

Peninsula
Amongst all the tribes in the Arabian Peninsula, the most respected and affluent
one was the tribe of Quraish in Mecca and its awesome presence was felt by one
and all. In contrast, the most helpless people in the Arabian Peninsula were the
Muslims of that time where a group amongst them fled to Ethiopia due to fear of
torture and persecution by the Quraish while another group got scattered and
secretly sought shelter in Medina. Amongst this helpless group, “one hundred and
thirteen” unarmed men set out of Medina for the purpose of laying hands on the
trade caravan of the Quraish. And in contrast, “one thousand well-armed and fully
equipped men “ from the Quraish set out of Mecca with the aim of destroying the
Muslims.
These two groups, with all the differences that existed in their forces, battled
fiercely in the land of Badr. Eventually, seventy men (amongst who were
Quraishite chiefs) got killed and seventy men were taken as prisoners and this
helpless group took with themselves the tents, horses, camels, warring equipment
and other belongings of the Quraish to Medina. The survivors fled from the
battlefield and retreated towards Mecca. This astonishing phenomenon moved
these stonehearted men and altered their assessment on Islam and the Muslims.
With the Prophet’s (PBUH) entry into Medina and the conclusion of a security
treaty between the tribes of Ansars and the Jewish tribes, Abdullah ibn Ubai’s
wishes came to a naught. (The same Abdullah ibn Ubai who before the Prophet’s
migration to Medina was a candidate for being its king and the people had
prepared the royal throne for him). Just before the battle of Badr, he passed his
days and nights praying for the Prophet’s (PBUH) defeat. But after the battle of
Badr, he gave up and accepted Islam along with all his followers.
On the other hand, the Jewish tribes, who had no consideration for this helpless
group of new-entrants to Medina, realized their error after the battle of Badr. With
the progress of Islam in Medina, they were losing their own factors of
advancement, superiority and lordship. For, the Jews always thrived in
undisciplined, aimless and chaotic societies and engaged in usury and wealth
accumulation.
With the advent of Islam in Medina, the disorder was done away with. The tribes
of Aws and Khazraj (whose futile arguments would lead to bloody wars, where
each tribe would take on rent, the war-tools from different Jewish tribes and hence
provide them the chance of engaging in usury) had now pronounced the formula of
brotherhood with each other. They were now living in a society abounding in
peace, calmness, purity and stability where no stranger had any influence on it.
After the battle of Badr, the Jews became alert and started engaging in the sabotage
of the Islamic affairs and creation of hatred amongst the Muslims. In this
subversion, the most arrogant amongst them was the tribe of “Bani- Qainaqah “.

The battle of Uhud

Uhud is the name of a mountain situated one mile from Medina. In the year 3 A.H.,
the Quraishite infidels marched towards Medina under the leadership of Abu
Sufyan with a well-equipped army and on Wednesday, 12th Shawwal of the same
year, they set up tents near Mount Uhud.
Abu Sufyan had brought along with his army the two idols of the Quraish, Laat
and Uzzah. Moreover, fifteen of the Quraishite chiefs.’ wives too, headed by Abu-
Sufyan’s own wife (Hind) had joined his army with the aim of encouraging the
soldiers.
The Prophet (PBUH) consulted the Muhajirs and the Ansars whether they should
remain in Medina and fight the Quraish in hand to hand combat in the streets of
Medina, with which the Quraish soldiers are unacquainted, and the women and
children attack them from roof-tops? Or, they set out of Medina and fight the
Quraish in the desert?
As far as strategy was concerned, the Prophet (PBUH) personally thought it to be
more prudent to stay in Medina and fight. Abdullah-ibn-Abi , the leader of the Aws
tribe, held the same view. But, most of the warriors including Hamza said, ‘If we
don.’t go outside Medina to face the enemy, then defeat is certain..’
The Prophet (PBUH) thought it wise to accept the opinion of the enthusiastic
Islamic soldiers and confront the Quraish outside Medina because, if he stayed
back in Medina, the Islamic soldiers.’ morale (for achieving martyrdom) which
was accompanied with fervor and excitement would be shattered.
The Prophet (PBUH) left Medina with a thousand soldiers and amongst them were
Abdullah ibn Ubai and his followers. On the way, Abdullah ibn Ubai addressed his
followers as such, “The Prophet acted upon the opinion of the youngsters while he
disregarded our views. “ Saying this, he returned to Medina with three hundred of
his followers.
The Prophet (PBUH) reached near Mount Uhud with seven hundred soldiers and
there, they came face to face with the Quraish army. The battle began on Saturday
15th of Shawwal and ended on the same day too. Array of troops on both sides
The Prophet (PBUH) marshalled seven hundred Islamic soldiers in front of Mount
Uhud in such manner that Mt. Uhud lay behind them. He placed fifty archers
headed by Abdullah ibn Zubair behind the army for the purpose of guarding the
mountain slope, so that if ever the Quraish horsemen thought of attacking the army
from the rear, the archers would drive them away.
Abu-Sufyan appointed “Khalid-ibn-Walid “ to lead the two hundred Quraishite
horsemen and handed over the army banner to the heroes from the tribe of Bani
Abdud Dar. Hind and other women, who accompanied her, walked behind the
rows of the polytheist army and played the tambourine. They encouraged the
soldiers by reciting epic verses. When they reached behind the heroes from the
tribe of Abduddar and the standard bearers of Quraish, the ones reciting the epic
verses recited as such:
“Behold O men of Bani-Abduddar!
Behold O the heroes supporting the army and guarding the rear side of the army!
Strike by your naked swords. “
In the Quraishite army was a black and fearless slave called Wahshi, who from a
far distance would take aim at the champions with his sharp weapon and inflict
effective blows. Hind said to him, ‘If you kill Muhammad, Hamza or Ali in this
battle, you shall be set free; either Muhammad or Hamza or Ali..’
Wahshi said, “I can neither kill Muhammad nor Ali. As for Muhammad, a group of
soldiers are guarding him and as for Ali, he attacks like a lion while fighting
although at the same time he is vigilant on his left, right and all other sides.
However, I can kill Hamza because, even though he advances like a roaring lion,
he is not careful on his left or right side. “

The Commencement Of The Battle

The battle between the two armies began. Ali displayed such magnanimity that he
destroyed the standard bearers of Quraish. When one would fall, the other would
raise the flag on his shoulder. The battle continued in this manner until ten amongst
them were killed. Thereafter, the freed one amongst them carried the flag. Ali
killed him as well. At this moment, the Quraishite flag fell on the ground.
When the Quraish witnessed this scene, they began to flee. Hamza, Abu Dajjaneh
Ansari and other Muhajir and Ansar warriors too exhibited their valour. The
Muslim warriors pursued the Quraishite soldiers until they reached their camps.
The Quraish fled from their tents as well and headed for the desert.
The Prophet’s (PBUH) army went inside the Quraishite camp and became busy in
collecting the spoils of war.
When the men guarding the mountain slope saw this, they felt that the battle had
come to an end. Amongst them, forty disobeyed their commander and abandoned
their duty and joined the Islamic soldiers in plundering the Quraishite tents.
Observing this scene, Khalid ibn Walid took advantage of this opportunity and
appeared from the rear of the mountain with two hundred horsemen and killed
Abdullah ibn Jubair and a few of his associates. Thereafter, he attacked the rear
side of the Prophet’s (PBUH) army from the mountain-peak. He entered the
battlefield and attacked the Prophet’s (PBUH) soldiers who were now in disarray.
Under these circumstances, a man from the Quraish picked up the Quraishite flag
from the ground. When the Quraishite army found the situation changed and
witnessed their flag raised once again, they returned from the desert and attacked
the Prophet’s (PBUH) army from another side. The Prophet’s (PBUH) army found
itself sandwiched, being attacked by the Quraishite army from two sides. A fierce
battle took place.
At this moment, Wahshi found Hamza unguarded and flung a spear at him. Hamza
fell on the ground and was martyred. A group amongst the Prophet’s (PBUH) army
was martyred.
The polytheists attacked the Prophet (PBUH) from all sides, when Nasibah
Mazniah, a lady from the Ansars who had come to the battlefield for providing
water to the injured saw this situation, rushed to defend the Prophet (PBUH). She
received injuries and became weak as a result of the battle.
The news spread in Medina. Men from the Ansars who were in Medina came to
the battlefield and got martyred. Under such circumstances, a polytheist flung a
stone at the Prophet’s (PBUH) face. His nose received injuries and blood flowed
down his face.
Under such circumstances, a polytheist killed Mu’sab-ibn-Umair, one of the
Prophet’s (PBUH) companions and thinking that he had killed the Prophet
(PBUH), he cried out, ‘I have killed Muhammad..’
This cry spread on both sides of the army and had a disastrous impact. The Islamic
soldiers fled in all directions from the battlefield. Ya.’qubi says, ‘No one remained
near the Prophet (PBUH) save Ali, Talha and Zubair..’
A group of deserters, who had climbed on Mount Uhud, assembled together and
said, ‘We wish someone would go and request Abdullah ibn Ubayy to seek
protection for us from the Quraish..’
The Prophet (PBUH) himself saw a few fleeing from the battlefield. He called
them one by one by names. A few amongst them returned until they became fifteen
in number and they rallied around him (PBUH). Moments later, they took the
Prophet (PBUH) on top of Mount Uhud.
The battlefield became devoid of Islamic warriors. Hind brought her female
accomplices to the battle arena and personally cut off Hamza’s and other martyrs.’
noses and made a necklace and an anklet out of them. She then wore them and
gave away her own necklace and anklet to Wahshi. Her accomplices too did the
same. Hind split open Hamza’s stomach and extracted his liver. She tried to chew
the liver but it fell off from her mouth.
Abu-Sufyan came over Hamza’s corpse and while striking Hamza’s face with the
tip of his spear, said, ‘Taste it for you have broken off ties of kinship..’
Thereafter, Abu-Sufyan cried out, ‘Is Muhammad (still) alive?.’ His people replied
in the affirmative.
Once again Abu-Sufyan cried out, “Exceed in superiority O Hubal! Exceed in
superiority O Hubal!
The Prophet (PBUH) replied: “Allah is most High and Glorified. “
Abu-Sufyan yelled, “We are having the idol Uzzah with us while you do not! “
The Prophet (PBUH) said: “Our Master is Allah whereas you do not have a
Master! “
On Prophet’s (PBUH) command, the dead were buried in that very mountain slope
and all returned to Medina on the same day.
The treaty of Hudaibya
In 628 A.D, when Muslims were not being allowed to carry out pilgrimage in
Mecca, Hazrat Muhammad (PBUH) decided to enter upon an agreement for 10
years, named as treaty of Hudaibya, whereby he ensured the safety of his followers
and ensuring successful pilgrimage for them in the following years, by accepting
uneven regulation of treaty, which favored Kuffaar more than Muslims. But he had
a great vision and political awareness, which is why Muslims were able to regroup
and got ready to fight the eventual battle against non believers.
BATTLE OF MAKKAH
In 630 A.D, when the contract of Hudaibya was broken down after a brutal attack
of people of Banu Bakr on Banu Khuza`a, and the victims sought the help of
Hazrat Muhammad (PBUH), Muslims were ordered for a battle against non
believers. After having an eventual victory, He (PBUH) decided not to take
revenge from Kuffaars; they were highly moved by this kind gesture of the Prophet
(PBUH), and all of them accepted Islam. It shows the implication of peace and
power of forgiving.
These are some of the major events from the life of the Holy Prophet (PBUH) after
the first revelation, which serve as great purpose of guidance and wisdom.

THE LAST SERMON OF THE HOLY PROPHET OF ISLAM

(Peace and Love of Allah may eternally descend upon Him and His Pious Family
and Companions)
The holy prophet performed his final pilgrimage in the 10th year of hijrah. He
 delivered his farewell sermon at Jabal- e- Rahma in the plain of Arafat to over
100,000 believers. The sermon is the ultimate charter of human rights & the final
message to his ummah.

"All praise is due to Allah, so we praise Him, and seek His pardon and we
turn to Him. We seek refuge with Allah from the evils of ourselves and
from the evil consequences of our deeds. Whom Allah guides aright there is
none to lead him astray; and there is none to guide him aright whom Allah
leads astray. I bear witness that there is no God but Allah, the One,
having no partner with Him. His is the sovereignty and to Him is due all
praise. He grants life and causes death and is Powerful over everything.
There is no God but Allah, the One; He fulfilled His promise and granted
victory to His bondsman, and He alone routed the confederates (of the
enemies of Islam).

O’ People! Listen to my words, for I do not know whether we shall ever

meet again and perform Hajj after this year. O’ ye people! Allah says, O’
people We created you from one male and one female and made you into
tribes and nations, so as to be known to one another. Verily in the sight
of Allah, the most honored amongst you is the one who is most
God-fearing. There is no superiority for an Arab over a non-Arab and for a
non-Arab over an Arab, nor for the white over the black nor for the black
over the white except in God-consciousness.

All mankind is the progeny of Adam and Adam was fashioned out of clay.
Behold; every claim of privilege whether that of blood or property, is
under my heels except that of the custody of the Ka’ba and supplying of
water to the pilgrims, O’ people of Quraish, don’t appear (on the Day of
Judgment) with the burden of this world around your necks, whereas other
people may appear (before the Lord) with the rewards of the hereafter. In
that case I shall avail you naught against Allah.

Behold! All practice of the days of ignorance is now under my feet. The
blood revenges of the days of ignorance are remitted. The first claim on
blood I abolish is that of Ibn Rabia bin Harith who was nursed in the
tribe of Sa’ad and whom the Hudhayls killed. All interest and usurious
dues accruing from the times of ignorance stand wiped out. And the first
amount of interest that I remit is that which Abbas Ibn Abd-al Muttalib
had to receive. Verily it is remitted entirely.

O’ people! Verily your blood, your property and your honor are sacred and
inviolable until you appear before your Lord, as the sacred inviolability
of this day of yours, this month of yours and this very town (of yours).
Verily you will soon meet your Lord and you will be held answerable for
your actions.

O’ people! Verily you have got certain rights over your women and your
women have certain rights over you. It is your right upon them to honor
their conjugal rights, and not to commit acts of impropriety, which if
they do, you are authorized by Allah to separate them from your beds and
chastise them, but not severely, and if they refrain, then clothe and feed
them properly.

Behold! It is not permissible for a woman to give anything from the wealth
of her husband to anyone but with his consent.
Treat the women kindly, since they are your helpers and not in a position
to manage their affairs themselves. Fear Allah concerning women, for
verily you have taken them on the security of Allah and have made their
persons lawful unto you by words of Allah.

O’ people! Allah, the Mighty and Exalted, has ordained to every one his
due share (of inheritance). Hence there is no need (of special) testament
for an heir (departing from the rules laid down by the Shariah).

The child belongs to the marriage-bed and the violator of wedlock shall be
stoned. And Reckoning of their (deeds) rests with Allah.

He who attributes his ancestry to other than his father or claims his
client ship to other than his master, the curse of Allah is upon him.

All depts. must be repaid, all borrowed property must be returned, gifts
should be reciprocated and a surety must make good the loss to the assured.

O’ People! Every Muslim is the brother of every other Muslim, and all the
Muslims form one brotherhood. And your slaves; see that you feed them with
such food as you eat yourselves, and clothe them with the clothes that you
yourselves wear.

O’ people! Listen and obey, though a mangled Abyssinian slave is appointed

your Amir, provided he executes (the Ordinance of) the Book of Allah among
you.

O’ people! No Prophet would be raised after me and no new Ummah (would be

formed) after you.
Verily I have left amongst you that which will never lead you astray, the
Book of Allah, which if you hold fast you shall never go astray.

Verily, the Satan is disappointed at ever being worshipped in this land of

yours, but he will be pleased by obedience in anything (short of worship
that is) in matters you may be disposed to think insignificant, so beware
of him in your matters of religion.

Behold! Worship your Lord; offer prayers five times a day; observe fast in
the month of Ramadan; pay readily the Zakat (poor due) on your property;
and perform pilgrimage to the House of God and obey your rulers and you
will be admitted to the Paradise of your Lord.

Let him that is present, convey it unto him who is absent, for many people
to whom the message is conveyed may be more mindful of it than the
audience.

And if you were asked about me, what would you say?"

They answered, "We bear witness that you have conveyed the trust (of
religion) and discharged your ministry of Prophet hood and looked to our
welfare."

Death of the Holy prophet

Illness of the Holy Prophet

A short time after returning from the Farewell Pilgrimage the Holy Prophet fell
sick. The poison which the Jewess had given to him at Khyber had slowly
penetrated into his system and began to show its effect. The Holy Prophet felt that
having fulfilled the mission entrusted to him by God, his earthly life was to end,
and he was to meet his Master. One night when he had some respite the Holy
Prophet accompanied by Ali went to the graveyard, and there prayed for the souls
of his companions who had fallen in the Battle of Uhud. Then he returned to the
apartment of his wife Maimuna. The exertion because of the visit to the graveyard
had its effect, and the fever became violent. The Holy Prophet assembled all his
wives and told them that on account of his sickness, it would not be possible for
him to visit each wife in turn. He wanted their permission to stay in the apartment
of Ayesha till he recovered. All the wives agreed to the proposal, and the Holy
Prophet supported by Ali and Abbas moved to the apartment of Ayesha. The Holy
Prophet directed that during his illness, Abu Bakr should lead the prayers.

The Holy Prophet's Address

A day later the fever subsided and the Holy Prophet took a bath. Refreshed by the
bath he felt some relief, and went to the mosque to offer the noonday prayer. At the
conclusion of the prayer, the Holy Prophet took his seat on the pulpit to address the
congregation. The Holy Prophet said: "There is a servant whose Lord has given
him the option between the life on this earth, and the life hereafter in nearness to
his Lord, and the servant has chosen the latter."

Thereupon tears trickled down from the eyes of the companions and they said,
"Holy Prophet, how can we live without you".

The Holy Prophet continued: "O People! It has reached me that you are afraid of
the approaching death of your prophet. Has any previous prophet lived forever
among the people to whom he was sent, so that I should live forever among you.
Behold, I am about to go to my Lord. You too will go there sooner or later."
After the address, the Holy Prophet retired to the quarter of Ayesha. The exertion
had its effect, and the fever became violent again. The night following the seventh
of June 632 C.E. lay heavy on him. He was overheard praying constantly to Allah
for His blessings, the morning of the eighth June brought some relief, when the
fever and pain somewhat subsided. Moving the curtain he saw the Muslims
offering their prayers. The Holy Prophet supported by Ali walked to the mosque.
The people made way for him, opening their ranks as he stepped forward. Abu
Bakr stepped backward to vacate his seat for the Holy Prophet. The Holy Prophet
told Abu Bakr by a motion of his hand to continue to lead the prayers.

After the conclusion of the prayers, the Holy Prophet took his seat on the pulpit.
He said that he had heard that the people were objecting to send an expedition to
the Syrian front under the command of Usama. He observed that their objection
was not valid as Usama was fit to lead the expedition to avenge the death of his
father. He exhorted the people to do what was lawful and to refrain from doing that
which was unlawful. He said that he had not made lawful except that which God
had declared lawful nor he had prohibited anything but that which God had
forbidden.

The Muslims were happy to see the Holy Prophet in their midst. They felt that the
Holy Prophet had recovered, and that there was no danger to his life. Thereafter the
Holy Prophet returned to the apartment of Ayesha. The exertion had its effect. The
condition of the Holy Prophet grew worse, and within a few hours he passed away.

The faithful assembled in the mosque. There was an air of uneasiness in the
atmosphere. There was a whispering that the Holy Prophet of Islam was dead.
There were suppressed sobs and sighs. What would happen to the Muslims when
the great prophet was to be no longer in their midst was the thought that disturbed
everybody. All eyes were turned to the quarter of Ayesha. The faithful had the
fond hope that the door of the chamber would open any moment, and the Holy
Prophet would emerge with his face radiating divine light.

In the courtyard of the mosque, Umar moved among the people and said: "Who
says that the Holy Prophet is dead. I testify that he is alive and has gone to Allah
like Moses, and would return to us after some time." Then Abu Bakr came and
addressed the people, saying: "Listen to me, ye people. Those of you who
worshipped Muhammad know that he is dead like any other mortal. But those of
you who worship the God of Muhammad know that He is alive and would live
forever." Thereafter Abu Bakr quoted the following verses from the Holy Quran:
"Muhammad is but a Messenger. Messengers of God have passed away before
him. What if he dies or is killed. Will you turn back upon your heels? And
whosoever turns back upon his heels will by no means do harm to Allah."

ISLAMIC CIVILIZATION:

GLOBAL RELIGION:

Islam is a religion for all people from whatever race or background they might
be. That is why Islamic civilization is based on a unity, which stands completely
against any racial or ethnic discrimination. Such major racial and ethnic groups
as the Arabs, Persians, Turks, Africans, Indians, Chinese and Malays in addition
to numerous smaller units embraced Islam and contributed to the building of
Islamic civilization. Moreover, Islam was not opposed to learning from the
earlier civilizations and incorporating their science, learning, and culture into its
own worldview, as long as they did not oppose the principles of Islam. Each
ethnic and racial group, which embraced Islam, made its contribution to the one
Islamic civilization to which everyone belonged. The sense of brotherhood and
sisterhood was so much emphasized that it overcame all local attachments to a
particular tribe, race, or language--all of which became subservient to the
universal brotherhood and sisterhood of Islam. The global civilization thus
created by Islam permitted people of diverse ethnic backgrounds to work
together in cultivating various arts and sciences. Although the civilization was
profoundly Islamic, even non-Muslim "people of the book" participated in the
intellectual activity whose fruits belonged to everyone. The global civilization
created by Islam also succeeded in activating the mind and thought of the people
who entered its fold. As a result of Islam, the nomadic Arabs became
torchbearers of science and learning. The Persians who had created a great
civilization before the rise of Islam nevertheless produced much more science
and learning in the Islamic period than before. The same can be said of the
Turks and other peoples who embraced Islam. The religion of Islam was itself
responsible not only for the creation of a world civilization in which people of
many different ethnic backgrounds participated, but it played a central role in
developing intellectual and cultural life on a scale not seen before. For some
eight hundred years Arabic remained the major intellectual and scientific
language of the world. During the centuries following the rise of Islam, Muslim
dynasties ruling in various parts of the Islamic world bore witness to the
flowering of Islamic culture and thought. In fact this tradition of intellectual
activity was eclipsed only at the beginning of modern times as a result of the
weakening of faith among Muslims combined with external domination. And
today this activity has begun anew in many parts of the Islamic world now that
the Muslims have regained their political independence.
ISLAMIC CULTURE

• There are over a billion Muslims throughout the world.

• Though they speak hundreds of different languages and live in dozens of

different countries, they still share a common muslim culture

• This culture is embedded in certain common beliefs that there is no God

but Allah and Muhammad is His messenger

• Muslim customs and traditions include Islamic/muslim clothing, food,

wedding traditions and other aspects of Islamic life that muslims have
adopted in their respective countries.

CHARACTERISTICS OF ISLAMIC CULTURE

• The Holy Quran is considered to be the source of many aspects of Islamic

culture. Certain acts or rituals that muslims do almost are actually
encouraged, or allowed by Allah or mandated in the Quran

• FESTIVALS & MARRIAGES:

• Festivals like Eid ul Fitar, Eid ul Azha and shab e Mairaj are classical
examples of the influence of religion in the lives of muslims. According to
muslim culture, Marriage is, according to the tradition of Holy Prophet
‘half of the faith’.
ART & ARCHITECTURE

• Art is an important part of Muslim culture. The abstract, decorative and

floral designs are unique to Islamic art and architecture.

• Muslim art is always devoid of portrayal of the animate, especially human

beings according to the dictates of Islam.

• Islamic art focuses on the omnipresence of Allah.

• Arabic calligraphy is recognized art form used to write verses from the
Holy Quran.

• As Islam spread, the first mosques to be built outside Arabia were

definitely influenced by the local houses of worship

FEATURES OF ISLAMIC ARCHITECTURE

• Large courtyards

• Central prayer halls

• Minarets

• Arabic calligraphy

• Fountains

• Bright colours

• Domes

• Respective Art Forms

MUSLIM CUSTOMS & TRADITIONS

• The Quran does not mention many practices

that are prevalent in the muslim today.

• Instead, the traditions, sayings, and accounts of Prophet Muhammad and

his companions provided basis for today’s practices. The term ‘muslim’
means ‘submission to Allah’.

• Islam is now recognized as the second largest world religion.

Fundamental duties to unite the Muslims…….

• Shahada or the worship of one Allah only

• Prayer, five times a day

• Zakat

• Sawm

• Hajj

• In today’s troubled world, it is important to differentiate between what is

truly Islamic and what is just culture as Muslim culture covers a wide
variety of subjects.

• Many Islamic customs or traditions that are practiced today are not
supported by the word of Allah I the Quran or the teachings of Prophet
Muhammad in the hadith, but are simply local customs assumed to be
Muslim culture.